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Many times, we hear from those who complain of the sickness of lust, saying that they cannot abandon their lovers, and that dying is less severe than leaving them. So, the question comes to mind: is lust a choice one makes, or is it a natural disposition one cannot avoid?

Throughout history, those who lust after others try to give themselves excuses by saying that lust is naturally embedded in themselves, and that there is no way around it. They also said that lust is Allaah’s predestination and pre-decree, and that it is in Allaah’s Hand, not in that of the creation.

The truth, however, is what Ibn Al-Qayyim, may Allaah have mercy on him, and other scholars said which is that:

the beginnings of lust and its causes arise because of one’s willingness, and are subject to being accounted for and being a burden. They also said that the person who is consumed by lust, willingly indulges in lust by looking, thinking, and meeting with the person he lusts after.

Therefore, since the causes of lust occur because of the one who lusts, then he is the one responsible for the entire process.

This is similar to intoxication by drinking alcohol. Drinking alcohol is one’s own decision, however, its consequences, such as the loss of one’s intellect, is the natural result. However, since the effects of intoxication occur due to one’s one free willed choice, they are not excused.

Similarly, since continually looking at and thinking about the someone, becoming attached to them and lusting after them are all free-willed choices, then the person doing so is blamed for their lust.

“The most beloved of creatures to Allah is the one who is of most benefit to his dependants.”

Ad-Daylami related it from Anas [radiAllahu anhu] as a Marfu report with the words:

“All creatures are dependants of Allah and under His protection, and the most beloved of creatures to Allah is the one who is best to his dependants.”

In the transmission of al-Askari from Ibn Umar [radiAllahu anhu] is that he said,

“It was asked, ‘Messenger of Allah, which person is most beloved to Allah?’ He answered, ‘The most beneficial of people to other people.”’

At-Tabarani has marfu report from Zayd ibn Khalid:

“The best action is that which is beneficial, the best guidance is that which is followed, and the best of people is the one most beneficial to other people.”

It is attributed to Anas in ad-Durar by al-Bayhaqi in ash Shi’sb and Abu Ya’la with a weak isnad.

Ibn ‘Adi reported from Ibn Mas’ud [radiAllahu anhu] with the words:

“All creatures are dependants of Allah, and the most beloved of them to Him is the most beneficial to his dependants.”

An-Nawawi said in his Fatwas that it is a weak hadith because its isnad contains Yusuf ibn ‘Atiyya, who the Imams agree is weak.

Al-Haflz ‘Abdu’l-Adhim al-Mundhiri related it marfu’ in his Forty Hadiths from Anas as:

“All creatures are dependants of Allah, and the most beloved of His creation to Him is the one who is the most beneficial to his dependants. “

Abu ‘Abdullah as-Sulami reported in his exegesis:

“The dependants of Allah are the poor in need of Allah. All creatures are in need of Allah. He is the One who tends to them.”

The hadith has different paths of transmission which reinforce one another.
AI- ‘Askari said,

“These words are metaphorical and can be expanded on. It is as if since Allah is responsible for providing for His slaves and in charge of them so all creatures are like His dependants. Similar to that is the hadith which begins: “Allah has two families among mankind: the people of the Qur’an, who are the people of Allah … “

[Ibn Majah (215). Al-Albani says that it is sound]

How excellent are these words of Abu’I-Atahtyya:

Among the dependants of Allah the noblest in His Sight
is the one who is more generous to his dependants.
We have not seen any praise for someone who acts
more eloquent than his own actions.

Another said:

All creation are the dependants of Allah
and under His protection.
The one he loves the most
is the one kindest to his dependants.

At- Tayyibi, writing in ss-Seghit; said:

The best of the slaves of Allah
is the one most beneficial to them.
Every faqih has related this from the Companions.
The God of the Throne, may He be exalted,
helps the youth as long as he helps his brother

According to Ibn Hajar al-Makki in Fatawa al-Hadithiyya:
“The hadith which says:

‘Created beings are the dependants of Allah, and the most beloved of them to Him is the one who is the most beneficial to his dependants,’ is related by paths, all of which are weak.

One of them has, ‘All creatures are the dependants of Allah and under His protection, so the most beloved of creatures to Allah is the one who is best to his dependants, and the most hated of creatures to Allah is he one who is most inhibiting to his dependants.”

When there were only 38 Muslims, Abu Bakr (radiAllahu anhu) urged the Messenger of Allah (sallallahu alaihi wasallam) to openly preach the message of Islam, but the Prophet (sallallahu alaihi wasallam) responded by saying, “O Abu Bakr, we are (as of yet) few in number.” Abu Bakr (radiAllahu anhu) continued to urge the Prophet (sallallahu alaihi wasallam) to openly preach until, one day, the Muslims spread out in different parts of the masjid , with each man remaining in the midst of his clan. Abu Bakr (radiAllahu anhu) then stood up to deliver a sermon, while messenger of Allah (sallallahu alaihi wasallam) remained seated. On that day Abu Bakr (radiAllahu anhu) became the first person (from this nation) to deliver a sermon in which he invited people unto Allah (subhanahu wa ta’ala) and his messenger (sallallahu alaihi wasallam). The polytheist did not idly listen to the sermon; instead, they became enraged and charged towards Abu Bakr (radiAllahu anhu) and the other Muslims. In various parts of Masjid, the Quraish were giving a severe beating to the Muslims. Abu Bakr (radiAllahu anhu) was both trampled upon and beaten severly; using his shoes , the evildoer Utbah ibn Rabeeah began to viciously strike Abu Bakr (radiAllahu anhu) on his face. So severly was Abu Bakr (radiAllahu anhu) was beaten, and so much blood flowed down his face, that it become difficult to discern between his face and the back of his head.

Had the beating continued, Abu Bakr (radiAllahu anhu) might have died; in fact, even as matters stood, he (radiAllahu anhu) did almost die. But his fellow clansman from Banu Tameem came, although somewhat belatedly, to defend him. They pushed the attacking mob away and carried Abu Bakr (radiAllahu anhu) to his home, feeling certain that he (radiAllahu anhu) had died.

Members of Banu Tameem clan then returned to the Masjid and proclaimed,

“By Allah, if Abu Bakr dies, we will indeed kill Utbah ibn Rabeeah.”

They then returned to Abu Bakr (radiAllahu anhu), Abu Quhaafah – Abu Bakr’s father – as well as other members of Banu Tameem tried to speak to him until he finally revived at the end of the day and spoke to them. But rather than answer their questions, and rather than worry about his own condition, Abu Bakr (radiAllahu anhu) asked them how Prophet (sallallahu alaihi wasallam) was doing.Since they were not Muslims, and they cared about Abu Bakr’s welfare particularly because he was from their clan – as opposed to Prophet Muhammed (sallallahu alaihi wasallam) – they were rather upset by what Abu Bakr (radiAllahu anhu) had said, and they reproached him, reminding him that he should be worried about staying alive, for though he had regained consciousness, he was still extremely weak and bruised from the beating he had taken. His fellow clansman urged his mother, Umm al Khair, to give him food and drink. And when the two of them were then left alone together, Umm al Khair implored Abu Bakr (radiAllahu anhu) to partake of some nourishment, but Abu Bakr (radiAllahu anhu) kept asking about Prophet Muhammed (sallallahu alaihi wasallam). It wasn’t surprising that no one from Banu Teem knew how Prophet (sallallahu alaihi wasallam) was doing, since it was hard to make out what had happened during the chaotic violence that had just taken place, and since the Prophet (sallallahu alaihi wasallam) was, like Abu Bakr (radiAllahu anhu), being taken care of by his fellow clansman, the men of Banu Hashim.

“By Allah, I have no knowledge of your companion (i.e, of how he is doing now),” said Umm al Khair. Abu Bakr (radiAllahu anhu) said, “Go to Umm Jameel(radiAllahu anha), the daughter of Al-Khattab (and brother of Umar bin al Khattab), and ask her about him.”

Umm al Khair likely had a sense of how Abu Bakr (radiAllahu anh) valued the Prophet’s life more than his own, and so she acquiesced and went out in search of Umm Jameel (radiAllahu anha). Upon finding her, Umm al Khair said, “Verily, Abu Bakr asks you about how Muhammed ibn Abdullah (sallallahu alaihi wasallam) is doing.”

Umm Jameel (radiAllahu anha) said, “I know neither Abu Bakr nor Muhammed ibn Abdullah, but if you want, I will go with you to your son.” Umm al Khair said, “yes,” and the two of them returned to Abu Bakr (radiAllahu anhu). They found him to be seriously ill, and they suspected that he was on the verge of dying.

“By Allah, those who have done this to you are indeed the people of wickedness and disbelief. Indeed, I hope that Allah takes revenge on them for you.”

Abu Bakr (radiAllahu anhu) then asked how the Messenger of Allah (sallallahu alaihi wasallam) doing, to which Umm Jameel (radiAllahu anha) responded, “Here is your mother, listening to us.” Abu Bakr (radiAllahu anhu) reassured her that she had nothing to worry about regarding his mother.

“He is safe and sound,” said Umm Jameel (radiAllahu anha). Abu Bakr (radiAllahu anhu) asked, “Where is he?” She answered, “In the house of Al Arqam.” Despite his own weakness and need for the rest and nourishment, Abu Bakr (radiAllahu anhu) then made an oath that he would neither eat nor drink before first going to the Messenger of Allah (sallallahu alaihi wasallam) and making sure that he was well. But both Umm Jameel (radiAllahu anha) and Umm al Khair delayed him, for they thought it was best to wait for the situation to calm down in the streets. When things did finally calm down, they led Abu Bakr (radiAllahu anhu) to the house of al Arqam, and since he couldn’t walk of his own, he was leaning on them for support.

As soon as they entered, the Messenger Of Allah (sallallahu alaihi wasallam) hurried towards Abu Bakr (radiAllahu anhu) and kissed him; the other Muslims that were there also hurried to meet Abu Bakr (radiAllahu anhu). The Messenger of Allah (sallallahu alaihi wasallam) was greatly moved by the condition of Abu Bakr (radiAllahu anhu). Knowing that the Prophet (Sallallahu alaihi wasallam) was worried about him, Abu Bakr (radiAllahu anhu) said,

“May my Father and Mother be held ransom for you, O Messenger of Allah. The only hurt I feel is a result of the blows that al Faasiq (the evildoer, i.e., Utbah bin Rabeeah) delivered to my face. And here with me is my mother, who is faithful to her son.

And you are blessed, so invite her unto Allah, and supplicate to Allah for her, for perhaps, through you, Allah will save her from the hellfire.”

The Messenger of Allah (sallallahu alaihi wasallam) supplicated for her and invited her to Allah, and she responded to his invitation by embracing Islam.

Jarir bin. ‘Abdullah al-Bajali reported that in a battle there was a man with Abu Musa al-Ash’ari who was very brave and damaging against the enemies. After the battle they collected the booty. Abu Musa granted the man only a portion of the booty he deserved and not all. The man refused to accept anything less than what he deserved. As a result, Abu Musa gave him ten lashes and shaved off his head. The man collected his hair and went off to ‘Umar as he was sitting in his gathering. He struck ‘Umar’s chest with his hair and said, ‘I swear by Allah! If it wasn’t for the fire of Hell, I would have dealt with your deputy myself!’ He then related to him what Abu Musa did to him.

‘Umar then wrote to Abu Musa saying,

‘To proceed; So-and-so has related to me such-and such.
If you did this to him in public, then I swear you must also sit in public view so the man could exact revenge. If you did this to him in private then you may sit privately.’
The man took the letter to Abu Musa. The people said, ‘Forgive him.’
‘By Allah, I will not leave him for anyone!’ said the man.
When Abu Musa sat down for him to exact revenge, the man looked up at the sky and said,
‘O Allah, I have forgiven him.’

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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